Now Śrīla Gurudeva will explain the process how we can cross over māyā and enter his samādhi-kuñja in the eternal world. How can we be present there?

Śrīla Gurudeva explains in Jaiva-dharma how Bābājī Mahārāja entered into samādhi early in the morning and started serving in the eternal world. Externally, Sannyāsī Ṭhākura was present with him. Bābājī Mahārāja ordered him, “This monkey, Kakkhaṭī, is making such a disturbance while Rādhā and Kṛṣṇa are sleeping! Quickly go and stop him! Otherwise, my Kṛṣṇa and Rādhārāṇī will be disturbed!” Sannyāsī Ṭhākura could not understand Bābājī Mahārāja’s samādhi-bhāṣya (language spoken in trance). His reali­za­tions would come later, after Bābājī Mahārāja gave him mercy.

Taking shelter of Śrī Guru

The guru-varga is always present in samādhi. Their body is like their samādhi-kuñja. In that state, they are continuously serving Śrī Śrī Rādhā-Govinda in their eternal svarūpa. But how can a sādhaka enter into this sāmadhi? What is the process? Śrīla Gurudeva says,

brahmaṇḍa bhramite kona bhāgyavān jīva

guru-kṛṣṇa prasāde pāya bhakti-latā-bīja

Ś Caitanya-caritāmṛta (Madhya-līlā 19.151)

[While continuously wandering throughout the innumerable material universes, some extremely fortunate jīvas obtain the bhakti-latā-bīja in the form of śraddhā by the causeless
mercy of Śrī Śrī Guru and Kṛṣṇa.]

By the mercy of Śrī Guru and Śrī Kṛṣṇa, a fortunate jīva receives
the bhakti-latā-bīja, or the seed of the creeper of devotion. What is the meaning of bhakti-latā-bīja? This bīja, or seed, is spiritual śraddhā, or spiritual faith and love, for the spiritual master in this world, for our spiritual God-family, and for the spiritual process. First comes śraddhā; then come bhajana-kriyā (regulated devo­tional activities) and anartha-nivṛtti (the clearing of unwanted habits), and after that comes guru-padāśraya (taking full shelter at the lotus feet of a bona fide guru).

At first, the bhajana of a sādhaka is laukika, or ordinary. It is not actual or real. It is only for show. The first stage of guru-padāśraya (initial, basic surrender to ś guru) and the second stage of guru-padāśraya (full surrender to ś guru) are two completely different things. The second level of guru-padāśraya means that the sādhaka is continuously serving his gurudeva and following in his footsteps by following his orders. This is called vaiṣṇava-dīkṣā. Ś guru first gives brāhmaṇa-dīkṣā to the sādhaka, by initiating him into the gāyatrī-mantras. Ś guru binds the jīva by these mantras. He pulls the jīva near to him and grants him entrance and admission into spiritual life. As the sādhaka progresses, he next attains vaiṣṇava-dīkṣā, in which he is bound by love and anurāga. At that time, ś guru offers the sādhaka with love to the lotus feet of Śrīmatī Rādhārāṇī. This is called siddha-praṇāli. Now the sādhaka can see the svarūpa of his guru and of all the eternal associates of his guru.

The guru remains the same through the whole process, but in the beginning, due to lack of sukṛti, the sādhaka is not qualified to understand or properly follow his gurudeva. After the second guru-padāśraya, however, the sādhaka will continuously serve his gurudeva, as well as the followers of his gurudeva, the guru-paramparā, the Vaiṣṇavas, the bhaktas, the śāstra, the dhāma, and the eternal Vrajavāsīs. He will continuously stay in the association of sādhus and will rise above māyā. He will become totally detached from his senses and renounce everything material. He will always be in a spiritual mood, glorifying God and God’s family members.

Now, ruci, āsakti, bhāva, and rati will come to him. He will completely forget everything of this material world and sneha, praṇaya, rāga, anurāga, mahābhāva, modana, mādana, citra-jalpa, dhīrā-adhīrā, and pragalbhā will all manifest. When the sādhaka will continuously be present in the spiritual world, his state of samādhi will be complete. This is called antar-daśā. This is real samādhi.

Entering the samādhi-kuñja through our gāyatrī-mantras

How can we enter into samādhi, into that eternal world? Śrīla Gurudeva explains that for this, Śrī Guru first gives guru-mantra and guru-gāyatrī. Our first step should be to chant and remember our guru-mantra and pray to the mantra-devatā, “How can I be with Gurudeva? How will Gurudeva accept me? When will I again
be with my Guru Mahārāja, engaged in his service – not only internally but also externally?” By the power of this mantra (mantra-śakti), we will establish relationship with Yogamāyā-devī, and she then gives entrance into the samādhi-kuñja.

Gurudeva and our guru-mantra are non-different. Relationship with guru-mantra means relationship with Gurudeva. The mantra says “aiṁ gurave namaḥ.” It is ananya (one-pointed). It calls out to that one guru who has accepted me, who picked me up from māyā. For thousands and millions of lives I have been in māyā, and many gurus have come and gone, but aiṁ gurave namaḥ, that one guru who picked me up and gave me shelter at his lotus feet is very expert and kind. We should continuously chant this mantra and pray, “Please, never leave me, reject me, or kick me away.” By again and again chanting like this and asking the mantra-devatā for help, the mantra-devatā will engage us in direct guru-sevā.

Next, Śrīla Gurudeva gives guru-gāyatrī. How can we meet with Śrī Guru’s near and dear associates, like our parama-gurudeva, parameṣṭhī-gurudeva, parātpara-gurudeva, parama-parātpara-gurudeva, and our entire guru-paramparā? How can we develop respect for them, faith in them, and attain their loving service?
It is for this purpose that Śrīla Gurudeva gives guru-gāyatrī.

Guru-mantra and guru-gāyatrī are the key to the gate of Śrīla Gurudeva’s samādhi-kuñja. By seriously chanting these mantras, we can easily enter there. Śrīla Gurudeva is waiting for us inside, desiring to teach us, to nourish our bhakti, and to completely fill our heart with bhakti-rasa. Once inside, we will start serving Śrīla Gurudeva. At first, we will have no realization of his eternal identity and service. Śrīla Gurudeva hides himself under an external, material covering, for just like newborn babies are easily sun-burned if put in the direct sunlight, the conditioned jīvas cannot tolerate direct exposure to Śrīla Gurudeva’s highest spiritual moods. But as our greed to serve Śrīla Gurudeva increases more and more, our sukṛti and qualification also increases. And as we come closer and closer to Śrīla Gurudeva, that material covering will be replaced by the covering of yogamāyā. Slowly we will realize Śrīla Gurudeva’s eternal svarūpa and how he is serving in mañjarī-bhāva, under the guidance of his yūtheśvarī. We will also realize our own eternal svarūpa, and then we will serve together with Śrīla Gurudeva in the eternal world. This relationship is eternal.

An example of such a relationship is Ācārya Śrīnivāsa and his disciple, Rāmacandra Kavirāja. When Ācārya Śrīnivāsa went into samādhi, Rāmacandra Kavirāja came to him. By chanting guru-mantra and guru-gāyatrī, he could see where his guru had gone within the spiritual world and who were his guru’s closest associates and family members there. By the mercy of his guru and the power of the mantra, or mantra-śakti, he also entered into samādhi and was able to meet and serve his guru at Rādhā-kuṇḍa in the eternal Goloka Vṛndāvana.

Guru-mantra and guru-gāyatrī give relationship, affection, heartfelt loving service, real identity, svarūpa-siddhi (realisation of one’s eternal spiritual body), everything. Thus we can enter and be present in Goloka Vṛndāvana. This is real samādhi.

Next, Śrīla Gurudeva gives gaura-mantra and gaura-gāyatrī. Śrīla Gurudeva is present in Navadvīpa-dhāma, in Govardhana, together with the entire guru-paramparā and all his eternal associates. If we go to him by guru-mantra and guru-gayatri, we will be able to see how Śrīla Gurudeva is serving the entire guru-paramparā and how he arranges our engagement in that service as well. He first gives sevā-adhikāra, or the qualification to serve the guru-varga, and then gives gaura-mantra and gaura-gāyatrī, and instructs us to chant these mantras.

By chanting gaura-mantra, we can enter into samādhi-yoga. We will understand that Gaura is Kṛṣṇa Himself, who is hiding His own svarūpa by covering Himself with the svarūpa of Śrīmatī Rādhārāṇī. Thus, the first result of chanting gaura-mantra will be a deep respect for Śrīmatī Rādhārāṇī and Her followers. It is Mahāprabhu’s desire to give us relationship with them. He wants to give us vraja-prema and vraja-bhakti. This is the wealth He came to distribute, and that wealth is stored at Śrīla Gurudeva’s samādhi-kuñja. When Śrīla Gurudeva desires, he can call Mahāprabhu, Nityānanda Prabhu, and Advaita Ācārya, as well as Bhu-śakti Viṣṇupriyā, Śrī-śakti Lakṣmīpriyā, Līla-śakti Gadadhara Paṇḍita, and all the other associates of Mahāprabhu. They are the śakti, or potency, that is present within the gaura-gāyatrī mantra. By chanting gaura-gāyatrī, this śakti comes and gives us sevā-adhikāra, or qualification to serve Mahāprabhu.

By chanting gaura-gāyatrī, we will develop relationship with the eternal followers of Mahāprabhu, and we will realize that they are actually the eternal associates of Śrī Śrī Rādhā and Kṛṣṇa in Goloka Vṛndāvana. They are the sakhīs and mañjarīs of Śrīmati Rādhārāṇī, which are of five types: sakhīs, priya-sakhīs, priya-narma-sakhīs (or parama-preṣṭha-sakhīs), prāṇa-preṣṭha-sakhīs, and nitya-sakhīs. The last two groups are sakhīs in mañjarī-bhāva. By chanting guru-mantra and guru-gāyatrī  we will realize our own eternal svarūpa, and then, when we chant gaura-mantra and gaura-gāyatrī, Śrīla Gurudeva will call all the sakhīs and mañjarīs into our heart and give us opportunity to continue our sādhana under their guidance. Śrīla Gurudeva will be present as our guru-sakhī and under his supervision, we will serve and please all of Śrīmatī Rādhārānī’s sakhīs and mañjarīs. ‘Serving and pleasing’ means that we will understand their instructions and the inspirations they will give, and we will follow and apply those in our life.

So gaura-gāyatrī gives adhikāra (qualification) to do sādhana. Gaura-gāyatrī gives eligibility for eternal sevā and for attaining our siddha-svarūpa. Then we will no longer be present in this material world. We will be in samādhi, continuously serving in the aṣṭa-kālīya-līlā (Śrī Śrī Rādhā and Kṛṣṇa’s eternal eightfold daily pastimes). We will no longer engage in jaḍa-sevā, or service to this material world. Everything will go on in the same way as before, but it will be accompanied with kīrtana and mantra. Our consciousness will be pure. We will be no longer hopeless, sick, tired, weak, or disturbed. Spiritual power will come and help us at every moment.

On the first floor of Śrīla Gurudeva’s samādhi, Śrīla Gurudeva is present with the entire guru-varga. On the second floor Mahāprabhu is present.

anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-kadamba sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ
Vidagdha Mādhava,
by Śrī Rūpa Gosvāmī
[May that Lord, who is known as the son of Śrīmatī Śacīdevī, be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the age of Kali by His causeless mercy to bestow what has not been given in a very long time – mañjarī-bhāva, the service of Śrīmatī Rādhikā as Her confidential maidservant.]

Mahāprabhu is not distributing power for the body and the mind. He came to this world to give soul power. On the second floor of the samādhi, Śrīla Gurudeva takes us to this Mahāprabhu, who gives soul potency. How can the soul take birth? We have lived a million crore lives. We took many physical births, but our soul has not taken birth yet. If anyone comes to Śrīla Gurudeva’s samādhi-kuñja by mantra, with respect, love, and faith, then Śrīla Gurudeva will take that person to Śrī Gaurahari. By chanting gaura-mantra and gaura-gāyatrī, Gaura is giving consciousness and soul birth. The soul will attain its own svarūpa body and will receive instructions and training for its eternal service. This center for spiritual guidance is called vraja-pattana, Caitanya Maṭha, guru-pīṭha, or samādhi-kuñja. Then the soul will no longer be connected with this material body and mind, or with this mundane world of Māyā-devī. He will no longer move inside the cycle of birth and death.

Next, Śrīla Gurudeva gives us kṛṣṇa-mantra, or gopāla-mantra, and kṛṣṇa-gāyatrī. By the training of Śrī Gaurahari and with the eternal help of Śrī Nityānanda Prabhu, Śrī Advaita Prabhu, the dvādaśa-gopāla, the cauṣaṭṭi-mahānta, the aṣṭa-kavirāja, and the ṣaḍ-gosvāmī, we can now enter into the eternal Vṛndāvana, where we will attain vastu-siddhi. The samādhi is the door to this eternal Goloka Vṛndāvana. We will realize gopāla-svarūpa, gopī-svarūpa, and gokula-svarūpa. By kṛṣṇa-gāyatrī, or gopāla-gāyatrī, Śrīla Gurudeva takes us to eternal Goloka Vṛndāvana and gives us residential permission there. He gives us spiritual engagement and our permanent service.

The third floor of the samādhi-kuñja is Sevā-kuñja, Nidhuvana, Bhāṇḍīrvana, Vaṁśīvaṭa, Yāvaṭa, Kokilāvana. Śrīla Gurudeva is very busy there with his eternal service. If anyone, after attaining svarūpa-siddhi, comes to this place, Śrīla Gurudeva will train that person in sevā – how to please Śrīmatī Rādhārāṇī and the vraja-gopīs.

The third floor of the samādhi is Giri-nikuñja. It is the training center of the pālya-dāsīs. On the bank of this eternal Govardhana, Śrīla Gurudeva is teaching us by praying. How does he pray? He will sing, ‘vṛṣabhānu-sutā caraṇa-sevane hoibo ye pālya-dāsī’, or ‘pālya-dāsī kori’ lalitā sundarī āmāre loiyā kabe’. He will remember Ramaṇī-śiromaṇi, Rādhikā-caraṇa-padma, Rādhikā-caraṇa-reṇu, and Dekhite dekhite.

After this, under the guidance of Śrīmatī Rādhārāṇī, he will pray kabe kṛṣṇa-dhana pābo. Kabe kṛṣṇa, kabe kṛṣṇa, kabe kṛṣṇa-dhana pābo. Again and again he prays, “When will He accept me? When will He accept me? When will He accept my service?” Dāsa Gosvāmī, Rūpa Gosvāmī, and our entire guru-varga are praying on the bank of Govardhana, near Rādhā-kuṇḍa. Śrīla Gurudeva teaches ‘śrī rūpa-mañjarī-pada’ and ‘tavaivāsmi tavaivāsmi’. And then ‘yat-kiṅkarīṣu bahuśaḥ khalu kāku-vāṇī’ and ‘hā devī! kāku-bhara-gadgadayādya vācā’. This eternal prayer is samādhi-kuñja. It is siddha-praṇālī, under the guidance of Śrīla Bhaktivinoda Ṭhākura. Śrīla Gurudeva and our guru-varga are continuously teaching and helping us, so this samādhi-kuñja is also sevā-kuñja.

If anyone goes to the samādhi with faith and respect, Śrīla Gurudeva will be present there, helping everybody. Śrīla Gurudeva teaches us to go to the samādhi of Śrīla Raghunātha dāsa Gosvāmī, to the samādhis of all the ṣaḍ-gosvāmīs, of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī and Śrīla Viśvanātha Cakravartī Ṭhākura, so that we can realize our soul. To help all the jīvas, they have left the eternal world and have come here, with their ‘soul temple’. Their soul body is like a temple. Their soul figure, or temple, is eternal and very helpful. We cannot understand their direct instructions, but by chanting our mantras and by touching, respecting, and praying to their samādhis, we will definitely come to understand their instructions. Everything there is helpful.

Before, no one in this world would visit the temple, but now, by good luck and good fortune, people are coming to the samādhi. If the samādhi temple bestows its mercy, then their eyes will open and they will understand God’s deities and God’s temple. The spiritual world is for bona fide, divine personalities, but this samādhi-kuñja is to help everybody. It is a merciful and blissful place of training. One who collects blessings from there can truly enter into samādhi, into the eternal spiritual world. The inhabitants of that world are waiting for us, asking, “Who is coming? Who wants to serve God?” When someone comes for spiritual guidance, then Śrīla Gurudeva will give entrance and admission.
During his life time, Śrīla Gurudeva took us to the samādhis of Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, and all the other Gosvāmīs. He taught us what to pray for, what to beg for, and not to run anywhere else.

Śrīla Gurudeva is present in this Giri-nikuñja. Anyone who comes to this kuñja-kuṭīra is very lucky. This samādhi-kuñja is ‘cintāmaṇi-moy rādhā-kuṇḍa-taṭa tāhe kuṅja śata śata’. This Paramānanda prema-kuñja is close to Svānanda-sukhada-kuñja. If anyone desires prema-bhakti, they will definitely come to this samādhi-kuñja.


Srila Gurudeva ki Jaya! (excerpted from the Bhaktabandhav book publication, “Sri Guru Darshan-As It Is”. Available from rasik@bhaktabandhav.org )